Buddha Shakyamuni said

“Oh monks and followers, when I teach to you, don't accept it blindly,
because you love and respect me. But, examine and put it to test, just as a
goldsmith examines gold by cutting, heating and hammering or rubbing
to know whether it was genuine gold or artificial one. If you see it is
acceptable, only then accepts and follow it and not just out of devotion."
This is the Buddha's Way.

1 The Twin –Verses
2 On Earnestness
3 Thought
4 Flowers
5 The Fool
6 The wise man (Pandita)
7 The Venerable (Arhat)
8 The Thousands
9 Evil
10 Punishment
11 Old Age
12 Self
13 The world
14 The Buddha (the awakened)
15 Happiness
16 Pleasure
17 Anger
18 Impurity
19 The just
20 The way
21 Miscellaneous
22 The Downward Course
23 The Elephant
24 Thirst
25 The Bhikshu (mendicant)
26 The Brahmana (Arhat)


All that we are is the result of what we have thought; it is founded on our
thoughts, it is made up of our thoughts ,If a man speaks or acts with an evil
thought, pain follows him, as the wheel follows the foot of the ox that draws
the carriage.
All that we are is the result of what we have thought: it is founded in our
thoughts; it is made up of our thoughts. If a man speaks or acts with a pure
thought, happiness follows him like a shadow that never leaves him.

‘He abused me, beat me, he defeated me, robbed me,’-in those who harbour
such thoughts hatred will never cease.

‘He abused me, he beat me, he defeated me, he robbed me,’-in those who do
not harbour such thoughts will cease.

For hatred does not cease by hatred at any time: hatred cease by love, this is an
old rule.

The world does not know that we must all come to an end here;-but those who
know it, their quarrels cease at once.

He who lives looking for the pleasures only, his senses uncontrolled, immoderate I
his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the
wind throws down a weak tree.
He who lives without looking for pleasures, his senses well controlled,
immoderate in his food, faithful and strong, him Mara will certainly not overthrow,
and any more than the wind throws down a rocky mountain.

 He who wishes to put on the yellow dress without having cleansed himself
from sin, who disregards also temperance and the truth, is unworthy of the
yellow dress.

 But he who has cleansed himself from sin, is well grounded in all virtues,
and endowed also with temperance and truth, is indeed worthy of the yellow

 They who imagine truth in untruth and see untruth in truth, ever arrive at
truth, but follow vain desires.

 They who know truth in truth, and untruth in untruth arrive at truth, and
follow true desires.

 As rain breaks through an ill-thatched house, passion will break through an
unreflecting mind.

 As rain does not break through a well –thatched house, passion will not
break through an unreflecting mind.

 The evil-door mourns in this world, and he mourns in the next; he mourns in
both .He mourns and suffers when he sees the evil (result) of his work.

 The virtuous man delights in this world, and he delights in both. He delights
and rejoices, when he sees the purity of his own work.

 The evil-doer suffers in this world, and he suffers in the next; he delights in
both. He suffers when he thinks of the evil he has done; he suffers more
when going on the evil path.

 The virtuous man is happy in this world, and he is happy in the next; he is
happy in both. He is happy when he thinks of the good he has done; he is
still more happy when going on the good path.

 The thoughtless man, even if he can recite a large portion (of the law), but is
not a doer of it, has no share in the priesthood, but is like a cowherd
counting the cows of others.

 The followers of the law, even if he can recite only a small portion(of the
law),but having forsaken passion and hatred and foolishness, possesses true
knowledge and serenity of mind, he, caring for nothing in this world or that
to come, has indeed a share in the priesthood.

Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death.
Those who are earnest do not die; those who are thoughtless are as if dead already.

Having understood this clearly, those who are advanced in earnestness
delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect).

These wise people, meditative, steady, always possessed of strong powers,
attain to Nirvana, the highest happiness.

 These wise people, meditative, steady, always possessed of strong powers,
attain to Nirvana, the highest happiness.

 If an earnest person has roused himself, if he is not forgetful, if his deeds are
pure, if he acts with consideration, if he restrains himself, and lives
according to law, then his glory will increase.

 By rousing himself, by earnestness, by restraint and control, the wise man
may make for him self an island which no flood can overwhelm.

 Fools follow after vanity, men of evil wisdom .The wise man keeps
earnestness as his best jewel.

 Follow not after vanity, not after the enjoyment of love and lust! He who is
earnest and meditative, obtain ample joy.

 When the learned man drives away vanity by earnestness, he, the wise,
climbing the terraced heights of wisdom, looks upon the fools, free from
sorrow he looks upon the sorrowing crowd, as one that stands on a mountain
looks down upon them that stand upon the plain.

 Earnest among the thoughtless, awake among the sleepers, the wise man
advances like a racer, leaving behind the hack.

 By earnestness did Maghavan (Indra) rise to the lordship of the gods, People
praise earnestness; thoughtlessness is always blamed.

 A Bhikshu (mendicant) who delight in earnestness, who looks with fear on
the thoughtlessness ,moves about like fire, burning all his fetters, small or

 A Bhikshu (mendicant) who delights in reflection, who looks fear on
thoughtlessness, cannot fall away (from his perfect state)\-he is close to
* As a Fletcher makes straight his arrow, a wise man makes straight his
trembling and unsteady thought, which is difficult to guard ,difficult to hold back,

 As a fish taken from his watery home and thrown on the dry ground, our
thought trembles all over in order to escape the dominion of Mara (the

 It is good to tame the mind, which is difficult to hold in and flighty, rushing
wherever it listeth; a tamed mind brings happiness.

 Let the wise man guards his thoughts, for they are difficult to perceive, very
thoughts well guarded brings happiness.

 Those who bridle their mind which travels far, moves about alone, is
without a body, and hides in the chamber(of the heart).will be free from the
bonds of Mara(the tempter).

 If a man’s faith is unsteady, if he does not know the true law, if his peace of
mind is troubled, his knowledge will never be perfect.

 If a man’s thoughts are not dissipated, if his mind is not perplexed, if he has
ceased to think of good or evil, then there is no fear for him while he is

 Knowing that his body is (fragile) like a jar, and making his thought firm
like a fortress, one should attack Mara ( the tempter) with the weapon of
knowledge, one should watch him when conquered, and should never rest.

 Before long, alas! His body will lie on the earth, despised, without
understanding, like a useless log.

 Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-
directed mind will do him greater mischief.

 Not a mother, not a father will do so much, or any other relatives; a well –
directed mind will do us greater service.

* Who shall overcome this earth, and the world of yama (the lord of the
departed), and the world of the gods? Who shall find out the plainly shown path of
virtues, as a clever man finds the (right) flower?

 The disciple will overcome this earth, and the world of yama (the lord of the
departed), and the world of the gods? Who shall find out the plainly shown
path of virtue, as a clever man finds the (right)flower.

 He who knows that this body is like froth, and has learnt that it is as
unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and
never see the king of death.

 Death carries off a man who is gathering, flowers, and whose mind is
distracted, as a flood carries off a sleeping village.

 Death subdues a man who is gathering flowers and whose mind is
distracted, before he is satiated in his pleasures.

 As the bee collects nectar and departs without injuring the flowers, or its
colour or scent, so let a sage dwell in his village. Not the perversities of
others, not their sins of commission or omission, but his own misdeeds and
negligence should a sage take notice of.

 Like a beautiful flower, full of colour, but without scent, are the fine and
fruitful words of him who acts accordingly.

 As many kinds of wreaths can be made from a heap of flowers, so many
good things may be achieved by a mortal when once he is born.

 The scent of flowers doe snot travel against the wind, not (that of) sandal -
wood, or (of) Tagara and Mallika flower; but the odour of good people
travels even against the wind; a good man pervades every place.

 Sandal – wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of
perfume of virtue is unsurpassed.

 Mean is the scent that comes from Tagara and sandal-wood;-the perfume of
those who possess virtue rises up to the gods as the highest.

 Of the people who possess these virtues, who live without thoughtlessness,
and who are emancipated through true knowledge, Mara, the temper, never
finds the way.

 As on a heap of rubbish cast upon the highway the lily will grow full of
sweet perfume and delight, thus among those who are a mere rubbish the
disciple of the truly enlightened Buddha shines forth by his knowledge
above the blinded world ling.

* Long is the night to him who is awake; long is a mile to him who is tired ;long is
to the foolish who do not know the true law.

 If a traveller does not meet with one who is his better, or his equal, let him
firmly keep to his solitary journey; there is no companionship with a fool.

 ‘These sons belong to me, and this wealth belongs to me,’ with such thoughts a
fool is tormented. He himself does not belong to himself; how much less sons
and wealth.
 The fool, who knows his foolishness, is wise at least so far. But a fool who
thinks himself wise, he is called a fool indeed. If a fool be associated with a wise
man even all his life, he will perceive the truth as little as a spoon perceives the
taste of soup.

 If an intelligent man be associated for one minute only with a wise man, he will
soon perceive the truth, as the tongue perceives the taste of soup.

 Fools of poor understanding have themselves for their greatest enemies, for
they do evil deeds which bear bitter fruits.

 That deed is not well done of which a man must repent, and the reward of
which he receives crying and with a tearful face.

 No, that deed is well done of which a man does not repent, and the reward of
which he receives gladly and cheerfully.

 As long as the evil deed done does not bear fruit, the fool thinks it is like
honey; but when it ripens then the fool suffers grief.

 Let a fool month after month eat his food (like an ascetic) with the tip of a
blade of kusa grass, yet is he not worth the sixteen particles of those who have
well weighed the law.

 An evil deed, like newly –drawn milk, does not turn (suddenly); smouldering,
like fire covered by ashes, it follows the fool. And when the evil deed, after it
has become known, turns to sorrow for the fool, then it destroys his bright lot,
nay it cleaves his head.

 Let the fool wish for a false reputation, for precedence among the Bhikshus, for
lordship in the convents, for worship among, other people!

 ‘May both the layman and he who has left the world think that this is done by
me; may they be subject to me in everything which is to be done or is not to be
done; thus is the mind of the fool, and his desires and pride increase.

 ‘One is the road that leads to Nirvana;’ if the Bhikshu, the disciple of Buddha,
has learnt this, he will not yearn for honour; he will strive after separation from
the world.

 If you see a man who shows you what is to be avoided, who administers
reproofs, and is intelligent, follow that wise man as you would one who tells of
hidden treasures; it will be better, not worse, for him who follows him.

 Let him admonish, let him teach, let him forbid what is improper!-he will be
beloved of the good; by the bad he will be hated.

 Do not have evil-doers for friends, do not have low people for friends, have
for friends the best men.

 He who drinks in the law lives happily with a serene mind: the sage rejoices
always in the law, as preached by the elect (Ariyas).

 Well-makers lead the water (wherever they like); fletchers bend the arrow;
carpenters bend a log wood; wise people fashion themselves.

 As a solid rock is not shaken by the wind, wise people falter not amidst
blame and praise.

 Wise people, after they have listened to the laws, become serene, like a
deep, smooth, and still lake.

 Good men indeed walk (warily) under all circumstances; good men speak
not out of a desire for sensual gratification; whether touched by happiness or
sorrow wise people never appear elated or depressed.

 If, whether for his own sake, or for the sake of other, a man wishes neither
for a son, nor for wealth, nor for lordship, and if he does not wish for his
own success by unfair means, then he is good, wise, and virtuous.

 Few are there among men who arrive at the other shore (become Arhats);
the other people here run up and down the shore.
 But those who, when the law has been well preached to them, follow the
law, will pass over the dominion of death, however difficult to cross.

 A wise man should leave the dark state (of ordinary life), and follow the
bright state (of the Bhikshu).After going from his home to a homeless state,
he should in his retirement look for enjoyment where enjoyment seemed
difficult. Leaving all pleasures behind, and calling nothing his own, the wise
man should purge himself from all the troubles of the mind.
Those whose mind is well grounded in the (seven) elements of knowledge, who
without clinging to anything, rejoice in freedom from attachment, whose
appetites have been conquered, and who are full of light, they are free (even)
in this world.
The Venerable
There is no suffering for him who has finished his journey, and abandoned grief,
which has freed him on all sides, and thrown off all fetters.
They exert themselves with their thoughts well-collected, they do not tarry in their
abode; like swans that have left their lake, they leave their house and home.
Men who have no riches, who live on recognised food, who have perceived void
and unconditioned freedom(Nirvana), their path is difficult to understand, like that
of birds in the air.
He whose appetites are stilled, who is not absorbed in enjoyment, who has
perceived void and unconditioned freedom(Nirvana), his path is difficult to
understand, like that of birds in air.
The gods even envy him whose senses, like horses well broken in by the driver,
have been subdued, who is free from pride, and free from appetites.
Such a one who does his duty is tolerant like the earth, or like a threshold; he is
like a lake without mud; no new births are in store for him.
His thought is quite, quite are his word and deed, when he has obtained freedom by
true knowledge, when he has thus become a quite man.
The man who is free from credulity, but knows the uncreated, who has cut all ties,
removed all temptations, renounced all desires, he is the greatest of men.
In a hamlet or in a forest, on sea or on dry land, wherever venerable persons
(Arahanta) dwell, that place is delightful.
Forest is delightful; where the world finds no delight, there the passionless will
find delight, for they look for pleasures.

Even though a speech be a thousand (of words), but made up of senseless words,
one word of sense is better, which if a man hears, he becomes quite.
Even though a Gatha (poem) be a thousand (of words), but made up of senseless
words, one word of Gatha is better, which if a man hears, he becomes quite.
Though a man recite a hundred Gathas made up of senseless word, one word of
the law is better, which if a man hears, he becomes quite.
If one man conquer in battle a thousand times thousand men, and if another
conquer himself, he is the greatest of conquerors.
One’s own self conquered is better than all other people; not even a god, a
Gandharva, not Mara with Brahman could change into defeat the victory of a man
who has vanquished himself, and always lives under restraint.
If a man for a hundred years sacrifice month by month with a thousand, and if he
but for one moment pay homage to a man whose soul is grounded( in true
knowledge), better is that homage than a sacrifice for a hundred years.
If a man for a hundred years worship Agni (fire) in the forest, and if he but for one
moment pay homage to a man whose soul is grounded (in true Knowledge), better
is that homage than sacrifice for a hundred years.
Whatever a man sacrifice in this world as an offering or as an oblation for a whole
year in order to gain merit, the whole year in order to gain merit, the whole of it is
not worth a quarter ( a farthing): reverence shown to the righteous is better.
He who always greets and constantly reveres the aged, four things will increase to
him, viz. life beauty, happiness, power.
But he who lives a hundred years, vicious and unrestrained, a life of one day is
better if a man is virtuous and reflecting.
And he who lives a hundred years, ignorant and unrestrained, a life of one day is
better if a man is wise and reflecting.And he who lives a hundred years, idle and
weak, a life of one day is better if a man has attained firm strength.
And he who lives a hundred years, not seeing beginning and end, a life of one day
is better if a man sees beginning and end.
And he who lives a hundred years, not seeing the immortal place, a life of one day
is better if a man sees the immortal place.
And he who lives a hundred years, not seeing the highest law, a life of one day is
better if a man sees the highest law.

The evil
The men should hasten towards the good, and should keep his thought away from
evil: if a man does what is good slothfully, his mind delights in evil.
If a man commits a sin, let him not do it again; let him not delight in sin: the
accumulation of evil is painful.
If a man does what is good, let him do it again; let him delight in it: the
accumulation of good is delightful.
Even an evil-doer sees happiness so long as his evil deed does not ripen; but when
his evil deed ripens, then does the evil-doer see evil.
Even a good man sees evil days so long as his good deed does not ripen; but when
his good deed does not ripen; but when his good deed ripens, then does the good
man see good things.
Let no man think lightly of evil, saying in his heart, it will not come right unto me.
Even by the falling of water-drops water–pot is filled; the fool becomes full of evil,
even if he gathers it little by little.
Let a man avoid evil deeds, as a merchant, if he has few companions and carries
much wealth, avoids a dangerous road; as a man who loves life avoids poison.
He, who has no wound on his hand, may touch poison with his hand; poison does
not affect one who has no wound; nor is there evil for one who does not commit
If a man offend a harmless, pure, and innocent person, the evil falls back upon that
fool, like light dust thrown up against the wind.
Some people are born again; evil-doers go to hell; righteous people go to heaven;
those who are free from all worldly desires attain Nirvana.
Not in the sky, not in the midst of the sea, not if we enter into the clefts of the
mountains, is there known a spot in the whole world where a man might be freed
from an evil deed.
Not in the sky, not in the midst of the sea, not if we enter into the cleft of the
mountains, is there known a spot in the whole world where death could not
overcome (the mortal).

All men tremble at punishment, all men fear death; remember that you are like
unto them, and do not kill, nor cause slaughter.

All men tremble at punishment, all men love life; remember that thou art like unto
them, and do not kill, nor cause slaughter.

He who, seeking his own happiness, punishes or kill beings who also long for
happiness, will not find happiness after death.

He who seeking his own happiness does not punish or kill beings who also long for
happiness, will find happiness after death.

Do not speak harshly to anybody; those who are spoken to will answer thee in the
same way. Angry speech is painful, blows will touch thee.

If, like a shattered metal plate (gong), thou utter nothing, then thou hast reached
Nirvana: anger is not known to thee.

As a cow herd with his staff drives his cows into the stable, so do Age and Death
drive the life of men.

A fool does not know when he commits his evil deeds; but the wicked man burns
by his own deeds, as if burnt by fire.

He who inflicts pain on innocent and harmless persons, will soon come to one of
these ten states:

He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of

Or a misfortune coming from the king, or a fearful accusation, or loss o relation, or
destruction of treasures,

Or lightning – fire will burn his houses; and when his body is destroyed, the fool
will go to hell.

Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not
rubbing with dust, not sitting motionless, can purify a mortal who has not
overcome desires.

He who, though dressed in fine apparel, exercise tranquillity, is quite, subdued,
restrained, chaste, and has ceased to find fault with all other beings, he indeed is a
Brahmana, an ascetic(Sramana), a friar (Bhikshu).

Is there in this world any man so restrained by shame that he does not provoke
reproof, as a noble horse the whip?

Like a noble horse when touched by the whip, be ye strenuous and eager, and by
faith, by virtue, by energy, by meditation, by discernment of the law you will
overcome this great pain, perfect in knowledge and in behaviour, and forgetful.

Well-makers lead the water (wherever they like); fletchers bend the arrow;
carpenters bend a log of wood; good people fashion themselves.

How is there laughter, how is there joy, as this world is always burning? Do you
not seek a light, yet who are surrounded by darkness?

Look at this dressed-up lump, covered with wounds, joined together, sickly, full of
many schemes, but which has no strength, no hold!

This body is wasted, full of sickness, and frail; this heap of corruption breaks to
pieces, life indeed ends in death.

After one has looked at those grey bones, thrown away like gourds in the autumn,
what pleasure is there (left in life)!

After a stronghold has been made of the bones, it is covered with flesh and blood,
and there dwell in it old age and death, pride and deceit.

The brilliant chariots of kings are destroyed, the body also approaches destruction,
but the virtue of good people never approaches destruction,- thus do the good say
to the good.

A man, who has learnt little, grows old like an ox; his flesh grows, but his
knowledge does not grow.

Looking for the maker of this tabernacle, I have run through a course of many
births, not finding him; and painful is birth again and again. But now, maker of the
tabernacle, thou hast been seen; thou shall not make up this tabernacle again. All
thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the
eternal (Visankhara, nirvana), has attained to the extinction of all desires.

Men who have not observed proper discipline, and have not gained wealth in their
youth; perish like old herons in a lake without fish.

Men who have not observed proper discipline, and have not gained wealth in their
youth, lie, like broken bows, sighing after the past.

If a man hold himself dear, let him watch himself carefully; during one at least out
of the three watches a wise man should be watchful.

Let each man directs himself first to what is proper, then let him teach others; thus
a wise man will not suffer.

If a man make himself as he teaches others to be, then being himself well subdued,
he may subdued (others); for one’s own self is difficult to subdue.

Self is the lord of self, who else could be the lord? With self subdued, a man finds
a lord such as few can find.

The evil done by oneself, self –begotten, self bred, crushes the foolish, as a
diamond breaks even a precious stone.

He whose wickedness is very great brings himself down to that state where his
enemy wishes him to be, as a creeper does with the tree which it surrounds.

Bad deeds and deeds hurtful to us are easy to do; what is beneficial and good, that
is very difficult to do.

The foolish man who scorns the rule of the venerable (Arhats), of the elect (Ariya),
of the virtuous, and follows a false doctrine, he bears fruit to his own destruction,
like the fruits of the kathaka reed.

By oneself the evil is done, by oneself one suffers; by oneself evil is left undone,
by oneself one is purified. The pure and the impure (stand and fall) by themselves,
no one can purify another.

Let no one forget his own duty for the sake of another’s, however great; let a man,
after he has discerned his own duty, be always attentive to his duty.

Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false
doctrine! Be not a friend of the world.

Rouse thyself! Do not be idle! Follow the law of virtue! The virtuous rests in bliss
in this world and in the next.

Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this
world and in the next.

Look upon the world as you would on a bubble, look upon it as you would on a
mirage; the king of death does not see him who thus looks down upon the world.

Come, look at this world, glittering like a royal chariot; the foolish are immersed in
it, but the wise do not touch it.

He who formerly was reckless and afterwards became sober, brightens up this
world, like the moon when freed from clouds.

He whose evil deeds are covered by good deeds, brightens up this world, like the
moon when freed from clouds,

This world is dark, few only can see here; a few only go to heaven, like birds
escaped from the net.

The swans go on the path of the sun, they go miraculously through the ether; the
wise are led out of this world, when they have conquered Mara and his train.

If a man has transgressed the one law, and speaks lies, and scoffs at another world,
there is no evil he will not do.

The uncharitable do not go to the world of the gods; fools only do not praise
liberality; a wise man rejoices in liberality, and through it becomes blessed in the
other world.

Better than sovereignty over the earth, better than going to heaven, better than
lordship over all worlds, is the reward of sotapatti, the first step in holiness.

He whose conquest cannot be conquered again, into whose conquest no one in this
world enters, by what track can you lead him, the awakened, the omniscient, the

He whom no desire with its snares and poisons can lead astray, by what track can
you lead him, the awakened, the trackless?

Even the gods envy those who are awakened and not forgetful, who are given to
meditation, who are wise, and who delight in the repose of retirement (from the

Difficult (to obtain) is the conception of men, difficult is the life of morals,
difficult is the hearing of the True Law, difficult is the birth of the Awakened(the
attainment of Buddha hood ).

Not to commit any sin, to do well, and to purify one’s mind, that is the teaching of
(all) the Awakened.

The Awakened call patience the highest penance, long –suffering the highest
Nirvana; for he is not an anchorite (Pravragita) who strikes others, he is not an
ascetic (Sramana) who insults others.

Not to blame, not to strike, to live restrained under the law, to be moderate in
eating, to sleep and sit alone, and to dwell on the highest thoughts,- this is the
teaching of the Awakened.

There is no satisfying lust, even by a shower of gold pieces; he who knows that
lusts has a short taste and cause pain, he is wise.

Even in heavenly pleasures he finds no satisfaction, the disciple who is fully
awakened delights only in the destruction of all desires.

Men, driven by fear, go to many a refuge, to mountains and forests, to groves and
sacred tress.

But that is not a safe refuge that is not the best refuge; a man is not delivered from
all pains after having gone to that refuge.

He who takes refuge with Buddha, the law, and the church; he who, with clear
understanding, sees the four holy truths:-

Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way
that leads to the quieting of pain;-

That is the safe refuge that is the best refuge; having gone to that refuge; a man is
delivered from all pain.

A supernatural person (a Buddha) is not easily found, he is not born everywhere.
Where ever such a sage is born, that race prospers.

Happy is the arising of the awakened, happy is the teaching of the True Law,
happy is peace in the church, happy is the devotion of those who are at peace.

He who pays homage to those who deserve homage, whether the awakened
(Buddha) or their dispels, those who have overcome the hast (of evils), and crossed
the flood of sorrow, he who pays homage to such as have found deliverance and
know no fear, his merit can never be measured by anybody.

We live happily indeed, not hating those who hate us! Among men who hate us
we dwell free from hatred!

We live happily indeed, free from ailments among the ailing! Among men who are
ailing let us dwell free from ailments!

We live happily indeed, free from greed among the greedy! Among men who are
greedy let us dwell free from greed!

We live happily indeed, though we call nothing our own! We shall be like the
bright gods, feeding on happiness!

Victory breeds hatred, for the conquered is unhappy. He who has given up both
victory and defeat, he, the contented, is happy.

There is no fire like passion; there is no losing throw like hatred; there is no pain
like this body; there is no happiness higher than rest.

Hunger is the worst of diseases, the elements of the body the greatest evil; if one
knows this truly, that is Nirvana, the highest happiness.

Health is the greatest of gifts, contentedness the best riches; trust is the best of
relationships, Nirvana, the highest happiness.

He, who has tasted the sweetness of solitude and tranquillity, is free from fear and
free from sin, while he tastes the sweetness of drinking in the law.

The sight of elect (Aryas) is good, to live with them is always happiness; if a man
does not see fools, he will be truly happy.

He who walks in the company of fools suffers a long way; company with fools, as
with an enemy, is always painful; company with the wise is pleasure, like meeting
with kinsfolk.

Therefore, one ought to follow the wise, the intelligent, the learned, the much
enduring, the dutiful, the elect; one ought to follow such a good and wise man, as
the moon follows the path of the stars.

He who gives himself to vanity, and does not give himself to meditation, forgetting
the real aim (of life) and grasping at pleasure, will in time envy him who has
exerted himself in meditation.

Let no man ever cling to what is pleasure, or to what is unpleasant. Not to see what
is pleasant is pain, and it is pain to see what is unpleasant.
Let, therefore, no man loves anything; loss of the beloved is evil. Those who love
nothing, and hate nothing, have no fetters.

From pleasure comes grief, from pleasure comes fear; he who is free from pleasure
knows neither grief nor fear.

From affection comes grief, from affection comes fear; he who is free from
affection knows neither grief nor fear.

From lust comes grief, from lust comes fear; he who is free from lust knows
neither grief nor fear.

From love comes grief, from love comes fear; he who is free from love knows
neither grief nor fear.

From greed comes grief, from greed comes fear; he who is free from greed knows
neither grief nor fear.

He who possesses virtue and intelligence, who is just, speaks the truth, and does
what is his own business, him the world will hold dear.

He in whom a desire for the ineffable (Nirvana) has sprung up, who in his mind is
satisfied, and whose thoughts are not bewildered by love, he is called
Urdhvamsrotas (carried upwards by the steam).

Kinsmen, friends, and lovers salute a man who has been long away, and returns
safe from afar.

In like manner his good works receive him who has done good, and has gone from
this world to the other; - as kinsmen receive a friend on his return.

Let a man leave anger, let him forsake pride, let him overcome all bondage! No
sufferings befall the man who is not attached to name and form, and who calls
nothing his own.

He who holds back rising anger like a rolling chariot, him I call a real driver; other
people are but holding the reins.

Let a man overcome anger by lover, let him overcome evil by good; let him
overcome the greedy by liberality, the liar by truth.

Speak the truth, do not yield to anger; give, if thou art asked for little; by these
three steps thou wilt go near the gods.

The sage who injure nobody, and who always control their body, they will go the
unchangeable (Nirvana), where, if they have gone, they will suffer no more.

Those who are ever watchful, who study day and night, and who strive after
Nirvana, their passions will come to an end.

This is an old saying, O Atula, this is not as if of to-day: ‘They blame him who sits
silent, they blame him who speaks much, they also blame him who says little; there
is no one on earth who is not blamed.

There never was, there never will be, nor is there now, a man who is always
blamed, or a man who is always praised.

But he whom those who discriminate praise continually day after day, as without
blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a
coin made of gold from the Gambu River? Even the gods praise him; he is praised
even by Brahman.

Beware of bodily anger, and control thy body! Leave the sins of the body, and with
thy body practise virtue!

Beware of the anger of the tongue, and control thy tongue! Leave the sins of the
tongue, and practise virtue with thy tongue!

Beware of the anger of the mind, and control the mind! Leave the sins of the mind,
and practise virtue with thy mind!

The wise who control their body, who control their tongue, the wise who control
their mind, are indeed well controlled.


Thou art now like a sear leaf, the messengers of death (Yama) have come near to
thee; thou standest at the door of thy departure, and thou hast no provision for thy

Make thyself an island, work hard, be wise! When thy impurities are blown away,
and thou art free from guilt, thou wilt enter into the heavenly world of the elect

Thy life has come to an end, thou art come near to death (Yama), there is no
resting – place for thee on the road, and thou hast no provision for thy journey.

Make thyself an island, work hard, be wise! When thy impurities are blown away,
and thou art free from guilt, thou wilt not enter again into birth and decay.

Let a wise man blow off the impurities of himself, as a smith blows off the
impurities of silver , one by one, little, and from time to time.

As the impurity which springs from the iron, when it springs from it destroys it;
thus do a transgressor’s own works lead to the evil path?

The taint of prayers is non – repetition; the taint of houses, non-repair; the taint
complexion is sloth; the taint of a watchman, thoughtlessness.

Bad conduct is the taint women, niggardliness the taint of a benefactor; tainted are
all evil ways, in this world and in the next.

But there is a taint worse than all taints, - ignorance is the greatest taint.
O mendicants! Throw off that taint, and become taintless!

Life is easy to live for a man who is without shame, a crow hero, a mischief-maker,
an insulting, bold, and wretched fellow.

But life is hard to live for a modest man, who always looks for what is pure, who is
disinterested, quiet, spotless and intelligent.

He who destroys life, who speaks untruth, who in the world takes what is not given
him, who goes to another man’s wife;

And the man who gives himself to drinking intoxicating liquors, he, even in this
world, digs up his own root.

O man, know this, that the unrestrained are in a bad state; take care that greediness
and vice do not bring thee to grief for a long time!

The world gives according to their faith or according to their pleasures; if a man
frets about the food and drink given to others, he will find no rest either by day or
by night.

He in whom that feeling is destroyed, and taken out with the very root, finds rest
by day and by night.

There is no fire like passion, there is no shark like hatred, there is no snare like
folly, and there is no torrent like greed.

The fault of others is easily perceived, but that of oneself is difficult to perceive; a
man winnows his neighbour’s fault like chaff, but his own fault he hides, as a cheat
hides the bad die from the player.

If a man looks after the faults of others, and is always inclined to be offended, his
own passions will grow, and he is far from the destruction of passions.

There is no path through the air, a man is not a Sramana outwardly .The world
delights in vanity, and the Tathagatas (the Buddhas) are free from vanity.

There is no path through the air; a man is not a Sramana outwardly. No creatures
are eternal; but the awakened (Buddha) are never shaken.

A man is not just if he carries a matter by violence; no, he who distinguishes both
right and wrong, who is learned and guides others, not by violence, but by the
same law, being a guardian of the law and intelligent, he is called just.

A man is not learned because he talks much; he who is patient, free from hatred
and fear, he is called learned.

A man is not a supporter of the law because he talks much; even if a man has learnt
little, but sees the law bodily, he is a supporter of the law, a man who never
neglects the law.

A man is not an elder because his head is grey; his age may be ripe, but he is called

He in whom there is truth, virtue, pity, restraint, moderation, he who is free from
impurity and is wise, he is called an elder.

An envious, stingy, dishonest man does not become respectable by means of much
talking only, or by the beauty of his complexion.

He in whom all this is destroyed, and taken out with the very root,
He, when freed from hatred and wise, is called respectable.

Not by tonsure does an undisciplined man who speaks falsehood become a
samana; can a man be samana who is still held captive by desire and greediness?

He who always quiets the evil, whether small or large, he is called a Sama (a quiet
man), because he has quite all evil.

A man is not a mendicant (Bhikshu) simply because he asks others for alms; he
who adopts the whole law is a Bhikshu, not he who only begs.

He who is above good and evil, who is chaste, who with care passes through the
world, he indeed is called a Bhikshu.

A man is not a Muni because he observes silence (mona, i.e mauna), if he is foolish
and ignorant; but the wise who, as with the balance, choose the good and avoids
evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is
called a Muni.

A man is not elect (Ariya) because he injuries living creatures; because he has pity
on all living creatures, therefore is a man called Ariya.

Not only by discipline and vows, not only by much learning, not by entering into a
trance, not by sleeping alone, do I earn the happiness of release which no world
ling can know. O Bhikshu, he who has obtained the extinction of desires, has
obtained confidence.

The best of ways is the eightfold; the best of truths the four words; the best of
virtues passionless ness; the best of men he who has eyes to see.

This is the way; there is no other that leads to the purifying of intelligence. Go on
this path! This is the confusion of Mara (the tempter).

If you go on this way, you will make an end of pain! The way was preached by me,
when I had understood the removal of the thorns (in the flesh).

You yourself must make an effort. The Tathagatas (Buddha) are only preachers.
The thoughtful that enter the way are freed from the bondage of Mara.

All created things perish,’ he who knows and sees this becomes passive in pain;
this is the way to purity.

All created things are grief and pain,’ he who knows and sees this becomes passive
in pain; this is the way that leads to purity

All forms are unreal,’ he who knows and sees this becomes passive in pain; this is
the way that leads to purity.

He who does not rouse himself when it is time to rise, who, though young and
strong, is full of sloth, whose will and thought are weak, that lazy and idle man
never finds the way to knowledge.

Watching his speech, well restrained in mind, let a man never commit any wrong
with his body! Let a man but keep these three roads of action clear, and he will
achieve the way which is taught by the wise.

Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a
man who knows this double path of gain and loss thus place himself that
knowledge may grow.

Cut down the whole forest (of desires), not a tree only! Danger comes out of the
forest (of desires). When you have cut down both the forests (of desires) and its
undergrowth, then, Bhikshus, you will be rid of the forests and of desires!

So long a the desires of man towards women, even the smallest, is not destroyed,
so long is his mind in bondage, as the calf that drinks milk is to its mother.

Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of
peace. Nirvana has been shown by Suguta ( Buddha).

Here I shall dwell in the rain, here in winter and summer,’ thus the fool meditates,
and does not think of death.

Death comes and carries off that man, honoured for his children and flocks, his
mind distracted, as a fold carries off a sleep village.
Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one
whom death has seized.

A wise and well-behaved man, who knows the meaning of this, should quickly
clear the way that leads to Nirvana.

If by leaving a small pleasure one sees a great pleasure, let a wise man leave the
small pleasure, and look to the great.

He, who, by causing pain to others, wishes to obtain pleasure for himself, he,
entangled in the bonds of hatred, will never be free from hatred.

What ought to be done is neglected, what ought not to be done is done; the desires
of unruly, thoughtless people are always increasing.

But they whose whole watchfulness is always directed to their body, who do not
follow what, ought not to be done, and who steadfastly do what ought to be done,
the desires of such watchful and wise people will come to an end.

A true Brahmana goes scathe less, though he has killed father and mother, and two
valiant kings, though he has destroyed a kingdom with all its subjects.

A true Brahmana goes scathe less, though he has killed father and mother, and two
holy kings, and an eminent man besides.

The disciples of Gotama (Buddha) are always well awake, and their thoughts day
and night are always set on Buddha.

The disciples of Gotama are always well awake, and their thoughts day and night
are always set on the law.

The disciples of Gotama are always well awake, and their thoughts day and night
are always set on the church.

The disciples of Gotama are always well awake, and their thoughts day and night
are always set on their body.

The disciples of Gotama are always well awake, and their mind day and night
always delights in compassion.

The disciples of Gotama are always well awake, and their mind day and night
always delights in meditation.

It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard
is the monastery, painful are the houses; painful it is to dwell with equals (to share
everything in common), and the itinerant mendicant is beset with pain. Therefore
let no man be an itinerant mendicant, and he will not be beset with pain.

A man full of faith, if endowed with virtue and glory, is respected, whatever place
he may choose.

Good people shine from afar, like the snowy mountains; bad people are not seen,
like arrows shot by night.

Sitting alone, lying down alone, walking alone without ceasing, and alone
subduing himself, let a man be happy near the edge of a forest.

He who says what is not, goes to hell; he also who, having done a thing, say I have
not done it. After deaths both are equal, they are men with evil deeds in the next

Many men whose shoulders are covered with the yellow gown are ill-conditioned
and unrestrained; such evil-doers by their evil deeds go to hell.

Better it would be to swallow a heated iron ball, like flaring fire, than that a bad
unrestrained fellow should live on the charity of the land.

Four things do a reckless man gain who covets his neighbour’s wife, - demerit, an
uncomfortable bed, thirdly punishment, and lastly, hell

There is demerit, and the evil way (to hell), there is the short pleasure of the
frightened in the arms of the frightened, and the king imposes heavy punishment;
therefore let no man think of his neighbour’s wife.

As a grass-blade, if badly grasped, cut the arm, badly-practised asceticism leads to

An act carelessly performed, a broken vow, and hesitating obedience to discipline
(Brahmakariyam), all this brings no great reward.

If anything is to be done, let a man do it, let him attack it vigorously! A careless
pilgrim only scatters the dust of his passions more widely.

An evil deed is better left undone, for a man repents of it afterwards; a good deed
is better done, for having done it, one does not repent.

Like a well-guarded frontier fort, with defences within and without, so let a man
guard himself. Not a moment should escape, for they who allow the right moment
to pass, suffer pain when they are in hell.

They who are ashamed of what they ought not to be ashamed of, and are not
ashamed of what they ought to be ashamed of, such men, embracing false
doctrines, enter the evil path.

They who fear when they ought not to fear, and fear not when they ought to fear,
such men, embracing false doctrines, enter the evil path.

They who see sin where there is sin, and no sin where there is no sin, such men,
embracing the true doctrine, enter the good path.


Silently I endure abuse as the elephant in battle endures the arrow sent from the
bow: for the world is ill – natured.

They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed
is the best among men, he who silently endures abuse.

Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks;
but he who tames himself is better still.

For with these animals does no man reach the untrodden country (Nirvana), where
a tamed man goes on a tamed animal and viz. on his won well-tamed self?

The elephant called Dhanapalaka, his temples running with pungent sap, and who
is difficult to hold, does not eat a morsel when bound; the elephant longs for the
elephant grove.

If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that
fool, like a hog fed on grains, is born again and again.

This mind of mine went formerly wandering about as it liked, as it listed, as it
pleased; but I shall now hold it in thoroughly, as the rider who holds the hook
holds in the furious elephant.

Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an
elephant sunk in mud.

If a man find a prudent companion who walks with him, is wise, and lives soberly,
he may walk with him, overcoming all dangers, happy, but considerate.

If a man find no prudent companion who walks with him, is wise, and lives
soberly, let him walk alone, like a king who has left his conquered country behind,
- like an elephant in the forest.

It is better to live alone, there is no companion ship with a fool; let a man walk
alone; let him commit no sin, with few wishes, like an elephant in the forest.

If the occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the
cause; a good work is pleasant in the hour of death; the giving up of all grief is

Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant
the state of samara, pleasant the state of a Brahman.

Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is
attainment of intelligence, pleasant is avoiding of sins.

The thirst of a thoughtless man grows like a creeper; he runs from life to life like a
monkey seeking fruit in the forest.

Whomsoever this fierce poisonous thirst overcomes, in this world, his sufferings
increase like the abounding Birana grass.

But from him who overcomes this fierce thirst, difficult to be conquered in this
world, sufferings fall off, like water-drops from a lotus leaf.

This salutary word I tell you. ‘Do ye, as many as are here assembled, dig up the
root of thirst, as he who wants the sweet-scented Usira root must dig up the
Brianna grass, that Mara ( the tempter) may not crush you again and again, as the
stream crushes the reeds.

As a tree, even though it has been cut down, is firm so long as its root is safe, and
grows again, thus unless the feeders of thirst are destroyed, this pain(of life) will
return again and again.

He whose thirty-six streams are strongly flowing in the channels of pleasure, the
waves will carry away that misguide man, viz. his desires which are set on passion.

The channels run everywhere, the creeper (of passion) stands sprouting; if you see
the creeper springing up, cut its root by means of knowledge

A creature’s pleasures are extravagant and luxurious; given up to pleasure and
deriving happiness; men undergo (again and again) birth and decay.

Beset with lust, men run about like a snared hare; held in fetters and bonds, they
undergo pain for a long time, again and again.

Beset with lust, men run about like a snared hare; let therefore the mendicant drive
out thirst, by striving after passionless ness for him self.

He who having got rid of the forest (of lust) (i.e. after having reached Nirvana)
gives himself over to forest-life (i.e. to lust), runs to the forest (i.e. to lust), look at
that man! Though free, he runs into bondage.

Wise people do not call a strong fetter which is made of iron, wood, or hemp;
passionately strong is the care for precious stones and rings, for sons and wife.

That fetter wise people call strong which drags down, yields, but is difficult to
undo; after having cut this at last, people leave the world, free from cares, and
leaving the pleasures of love behind.

Give up what is before, give up what is behind, give up what is between, when
thou goes to the other shore of existence; if thy mind is altogether free, thou wilt
not again enter into birth and decay.

If a man is tossed about by doubts, full of strong passions, and yearning only for
what is delightful, his thirst will grow more and more and he will indeed make his
fetters strong.

If a man delights in quieting doubts, and, always reflecting, dwells on what is not
delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut
the fetter of Mara.

He who has reached the consummation, who does not tremble, who is without
thirst and without sin, he has broken all the thorns of life: this will be his last body.

He who is without thirst and without affection, who understands the words and
their interpretation, who knows the order of letters (those which are before and
which are after), he has received his last body; he is called the great sage, the great

I have conquered all, I know all, in all conditions of life I am free from taint; I
have left all, and through the destruction of thirst I am free; having learnt my self,
whom should I indicate (as my teacher)?

The gift of the law exceeds all gifts; the sweetness of the law exceeds all
sweetness; the delight in the law exceeds all delights; the extinction of thirst
overcomes all pain.

Richs destroy the foolish, if they look not for the other shore; the foolish by his
thirst for riches destroys himself, as if he were (destroying) others.

The fields are damaged by weeds, mankind is damaged by passion: therefore a gift
bestowed on those who do not hate brings great reward.

The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift
bestowed on those who are free from vanity brings great reward.

The fields are damaged by weeds, mankind is damaged by lust: therefore a gift
bestowed on those who are free from lust brings great reward.

Restraint in the eye is good, good is restraint in the ear, in the nose restraint is
good, and good is restraint in the tongue.

In the body restraint is good, good is restraint in speech, in all thought restraint is
good, and good is restraint in all things. A Bhikhu, restrained in all things, is freed
from all pain.

He who controls his hand, he who controls his feet, he who controls his speech, he
who is well controlled, he who delights inwardly, who is collected, who is solitary
and content, him they call Bhikshu.

The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches
the meaning and the law, his word is sweet.

He who dwells in the law, delights in the law, recollects the law, meditates on the
law, recollects the law, that bhikshu will never fall away from the true law.

Let him not despise what he has received, nor ever envy others: a mendicant who
envies others does not obtain peace of mind.

A Bhikshu who, though he received little, does not despise what he has received,
even the gods will praise him, if his life is pure, and if he is not slothful.

He who never identifies himself with name and form, and does not grieve over
what is no more, he indeed is called a Bhikshu.

The bhikshu who behaves with kindness, who is happy in the doctrine of Buddha,
will reach the quite place (Nirvana), happiness arising from the cessation of natural

O bhikshu empty this boat! If emptied, it will go quickly; having cut off passion
and hatred, thou wilt go to Nirvana.

Cut off the five (fetters), leave the five, rise above the five, A bhikshu, who has
escaped from the five letters, he is call Oghatinna, ‘saved from the flood.’

Mediate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives
pleasure, that thou mayest not for thy heedlessness have to swallow the iron ball
(in hell), and that thou mayest not cry out when burning, “this is pain.’

Without knowledge there is no meditation, without meditation there is no
knowledge: he who has knowledge and meditation is near unto Nirvana.

A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a
more than human delight when he sees the law clear.

As soon as he has considered the origin and destruction of the elements (Khandha)
of the body, he finds happiness and joy which belong to those who know the
immortal (Nirvana).

And this is the beginning here for a wise Bhikshu: watchfulness over the senses
contentedness, restraint under the law; keep noble friends whose life is pure, and
who are not slothful.

Let him live in charity, let h be perfect in his duties, then in the fullness of delight
he will make an end of suffering.

As the Vassika plant sheds its withered flowers, men should shed passion and
hatred, O ye Bhikshus!

The Bhikshu whose body and tongue and minds are quieted, who is collected, and
has rejected the baits of the world, he is called quiet.

Rouse thyself by thyself, examine thyself by thyself, thus self-protected and
attentive wilt thou live happily, O Bhikshu!

For self is the lord of self, self is the refuge of self; therefore curb thyself as the
merchant curs a noble horse.

The bhikshu, full of delight, who is happy in the doctrine of Buddha will reach the
quiet place (Nirvana), happiness consisting in the cessation of natural inclinations.

He, who, even as young Bhikshu, applies himself to the doctrine of Buddha,
brightens up this world, like the moon when from clouds.

Stop the stream valiantly; drive away the desires, O Brahmana! When you have
understood the destruction of all that was made, you will understand that which
was not made.

If the Brahmana has reached the other shore in both laws (in restraint and
contemplation), all bonds vanish from him who has obtained knowledge.

He for whom there is neither the hither nor the further shore, nor both, him the
fearless and unshackled, I call indeed a Brahmana.

He who is thoughtful, blameless, settled, dutiful, without passions, and who has
attained the highest end, him I call indeed a Brahmana.

The sun is bright by day, the moon shines by night, the warrior is bright in his
armour, the Brahmana is bright in his meditation; but Buddha, the awakened, is
right with splendour day and night.

Because a man is rid of evil, therefore he is called Brahmana; because he walks
quietly, therefore he is called Samana; because he has sent away his own
impurities therefore he is called Pravagita (Pabbagita, a pilgrim).

No on should attack a Brahmana, but no Brahmana (if attacked) should let himself
fly at his aggressor! Woe to hi who strikes a Brahmana, more woe to him who flies
at his aggressor!

It advantages a Brahmana ot a little if he holds his mind back from the pleasures of
life; the more all wish to injure has vanished, the more all pain will cease.

Him I call indeed a Brahmana who does not offend by body, word, or thought, and
is controlled on these three points.

He from whom he may learns the law, as taught by the well-awakened (Buddha),
him let him worship assiduously, as the Brahmana worships the sacrificial fire.

A man does not become a Brahmana by his platted hair, by his family, or by birth;
in whom there is truth and righteousness, he is blessed, he is a Brahmana.

What is the use of platted hair, O fool! What of the raiment of goal-skins? Within
thee there is ravening, but the outside thou makest clean.

The man who wears dirty raiments, who is emaciated and covered with veins, who
meditates alone in the forest, him I call indeed a Brahmana.

I do not call a man a Brahmana whoafter cutting all fetters never trembles, is free
from bonds and unshackled.

Him I call indeed a Brahmana who after cutting all fetters never trembles, is free
from bonds and unshackled.

Him I call indeed a Brahmana who after cutting the sap and the thong, the rope
with all that pertains to it, has destroyed all obstacles, and is awakened.

Him I call indeed a Brahmana who, though he has committed no offence, endures
reproach, stripes, and bonds, who has endurance for his force, and strength for his

Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without
appetites, who is subdued, and has received his last body.

Him I call indeed a Brahmana who, even here, knows the end of his own suffering,
has put down his burden, and is unshackled.

Him I called indeed a Brahmana whose knowledge is deep, who knows the right
way and the wrong, and has attained the highest end.

Him I called indeed a Brahmanawho keeps aloof both from laymen and from
mendicants, who frequents no houses, and has but few desires.

Hi I call indeed a Brahmana who without hurting any creatures, whether feeble or
strong, does not kill nor cause slaughter.

Him I call indeed a Brahmana who is tolerant with the intolerant, mild with the
violent, and free from greed among the greedy.

Him I call indeed a brahmana from who anger and hatred, pride and hypocrisy
have dropt like a mustard seed from the point of a needle.

Him I called indeed brahmana who utters true speech, instructive and free from
harshness, so that he offend no one.

Him I call indeed a Bahmana who fosters no desires for this world or for the next,
has no inclinations, and is unshackled.

Him I called a Brahmana who has no interests, and when he has understand (the
truth), does not say How, how? And who has reached the depth of the Immortal.

Him I call indeed a Brahmana whoin this world has risen above both ties, good and
evil, who is free from grief, from sin, and from impurity.

Him I called indeed a Brahmana who has traversed this miry road, the impassable
world, difficult to pass, and its vanit, who has gone through, and reached the
other,shore, is thoughtful.steadfast, free from doubts, free from attachement,a nd

Him I call indeed a brahmana who in this world, having abandoned al desires,
travels about without a home, and in whom all concupiscence is extinct.

Him I call indeed a Brahmana who, having abandoned all longings, travel about
without a home, and in whom all covetousness is extinct.

Him I call indeed a Brahmana who after leaving al bondage to men, has risen
above all bondage to gods, and is free from all and every bondage.
Him I call indeed a Brahmana who has left what gives pleasure and what gives
pain, who is cold, and free from all germs ( of renewed life), the hero who has
conquered all the worlds.

Him I call indeed a Brahmana who knows the destruction and the return of beings
everywhere, who s free from bondage, welfaring (sugata), and awakened

Him I call indeed a Brahmana whose pa th the gods do not know, nor spirits
(Gandhrvaas), nor men, whose passions are extinct, and who is an Arhat

Him I call indeed a Brahmana who calls nothing his own, whether it be before,
behind, or between, who is poor, and free from the love of the world.

Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the
conqueror, the indifferent, the accomplished, the awakened.

Him I call indeed a Brahmana who knows his former abodes, who sees heaven and
hell, has reached the end of births, is perfect in knowledge, a sage, and whose
perfections are all perfect.

The Light of Liberation

To be a pure Buddhist, the tradition says to learn and study. Always receiving
empowerments from lamas doesn't develop real Buddhism. A Tibetan proverb says
crippled hands cannot climb a rock cliff. Doing meditation without studying is like a
cripple trying to climb up a cliff, or like a bird with one wing trying to fly.
Dzogchen Master Tulku Ogyen 9th.

Guru Rinpoche medicine Buddha(Tibetan: Ogyen Menlha)
Guru Rinpoche medicine Buddha mantra

His Holiness Dudjom Jigdral Yeshe Dorje Rinpoche

As Guru Rinpoche Padmasambhava has prophesied that in this Dark Age of degeneration, 3/4 of the world will be
emptied by black epidemics.

In the 7th century Guru Rinpoche also prophesied that many epidemics like SARS, Bird Flu etc will occur and right
now we are affected by the H1N1 infection. We never know what kind of disease will come next. Hence to save from
all these kind of disease and misery we should have devotion to Guru Padmasambhava or Ogyen Menlha (Guru
Rinpoche Medicine Buddha) with confidence they can help and save us, He who is the protector to the helpless.

From: H. E. Tulku's Ngon-Dro Teaching Text Book

Fifth Uncommon Preliminary Practice
Receiving the blessings through the Guru Yoga Practice
The root text says,
In the space above in front of one, imagine in the midst of rainbow lights
Resides the root guru Throetreng Tsal (The One who wears a skull garland-Guru Rinpoche)
Encircled by an ocean of vidyadharas--Awarness Holders of the Three Lineages
Think that He is in nature the essence of all the objects of refuge
Recite the Seven-Line Prayer and later the Vajra Guru Mantra
The meaning of the mantra is as follows:
Before the existence of Guru
There is not even the name of Buddha
Even the Buddhas of the thousand Kalpas
Came into being by relying on a Guru
Even the Lord Buddha said,
When the final Five Hundredth cycle comes,
I will miraculously come in the form of Guru/Teachers
And will benefit you and others.

As mentioned above, both the sutra and tantra teachings, the Guru is shown in nature to be the Buddha.
Here, the Guru Yoga practice follows thus,
In the space in front of you, in the midst of rainbow light, visualize your Guru in the form of the Great Acharya
Padmasambhava, who is the gathering of all the objects of refuge. The Lotus Born Vajra (Guru Rinpoche) is free from
the cycle of birth, death and old age and has a white complexion with pinkish hue wearing brocade and the three
robes of a monk. He has one face and two hands, the right hand holding a Vajra at the heart, the left holding a skull
cup upon which rests the vase of immortality. He wears the lotus hat and in the cleft of his left hand, he holds a
trident symbolizing his consort, the mother of bliss and emptiness. Guru Rinpoche resides surrounded by rainbow
light, encircled by the gurus of the three lineages, the mind transmission lineage of the Buddhas, the symbolic lineage
of the Vidyadharas and the hearing lineage of the yogis. Visualize these clearly and think that Guru Rinpoche is the
condensed embodiment of all the Buddhas and Bodhisattvas of the three times and ten directions, the sole object of
With such conviction and visualization, recite the seven-line prayer of Guru Rinpoche and also the Vajra Guru Mantra
as much as possible.
Some people wrongly think that the Seven Line Prayer is being composed after the birth of Guru Rinpoche. This is not
the fact. Actually, all the Buddhas of the three times and the ten directions uttered the Seven Line Prayer
unanimously. So, it is a Vajra word of all the enlightened beings and not just conventionally composed by some
Ogyen Menla is the Buddha of wisdom, longevity, Medicine and so on. Hence he is the combined essence of all
the Buddhas. Therefore, whosoever with great conviction and faith recites this prayer will be freed from the miseries
brought on by diseases, evil spirits in this life. If we skillfully supplicate Guru Rinpoche, in future lives we will be born
in the Glorious Lotus Light Copper Colored Mountain paradise (Tib; Zang-Dog Pal-Ri), the pure realm of Guru
Rinpoche. Such are the manifold benefits of reciting this prayer.

Particularly, Guru Rinpoche has prophesied that in this degenerate era, so called 'modern times' -- when the thoughts
and actions of beings go astray from the virtuous path of holy dharma -- diseases, famine, warfare, and strife will
befall. The inner and outer elements of nature will become unbalanced, giving rise to diseases never known before,
diseases like Ebola, AIDS, Hepatitis A, B & C, SARS, Bird Flu, H1N1 Flu, new kinds of Cancer, and others which will
come in the future. Furthermore, he has predicted that one-fourth of the human populace on this earth will perish
due to the occurrence of eighteen different kinds of infectious diseases. Similarly, he has also foreseen a time in the
future when the world will be plagued by cattle diseases, epidemics, negative influences of planets, Nagas, Gods and
spirits, and elemental spirits, failures of crops due to drought, frost bite and hailstorms, war and conflict, floods due to
heavy rainfall, tsunamis, earthquakes, typhoon, volcanoes, forest fires, and fires that destroy villages, cities and towns.
Thus, whenever the destructive forces of the four elements occur, whosoever prays to Guru
Rinpoche with unshakeable faith, Guru Rinpoche himself has promised that he or she will
not be affected by these destructive forces of nature and will be saved.

With such conviction and visualization, recite the seven-line prayer of Guru Rinpoche and also the Vajra Guru Mantra
as much as possible.

The Seven Line Prayer

In the northwest of the land of Uddiyana,
On a blooming lotus flower,
You have attained supreme, wondrous siddhi.
You are renowned as Padmakara,
Surrounded by your retinue of many dakinis.
We practice following your example.
Please approach and grant your blessings.

Listen to the Seven-Line Prayer in Tibetan

Explanation of the Seven-Line Prayer

Essence Mantra is:

Listen to the Vajra Guru mantra in Tibetan

Guru Rinpoche medicine Buddha mantra

The meaning is Lotus Born Vajra Guru who is the embodiment of the three enlightened bodies, may you bless me
with the common and supreme spiritual attainments!

Lord Buddha prophesied the Great Acharya Padmasambhava when he was about to pass away.
The prophecy read thus:
After my passing away
When one hundred and twelve years have passed
In the island of Lake Danakosha
A person greater than me will come
In the Sutra called Extensive Wisdom, it says,
In order to criticize the eternalistic view, I passed away
In order to criticize the nihilistic view, I appear forty-three years (after the parinirvana of Lord Buddha)
In the island of Dana Kosha, upon a lotus flower
Having attained the wonderful spiritual attainments, I will become a King's son
The Inconceivable Sutra further says,
Due to the fortunate and marvelous activities
Of the Buddhas of the three times, their embodiment
(Appears) on the wonderful lotus flower
In the form of an awareness-holder
In the tantra called Penetration of Sound,
After my passing away
In the Western Land of Oddiyana
In the Dana Kosha Lake, on a lotus
(Will appear) a son without a father called Vajrahe
Who will hold the teachings of the sublime masters
In the Secret Tantra of Dakini, it says,
In the middle of the kalpas
In the midst of the ten sacred places of Heruka
I will appear in the form of an awareness-holder
And will become the master holder of tantra teachings
In the Manjusrinamasamgiti, it is said,
The Glorious Buddha born out of a lotus
Holding the treasure of enlightened wisdom
Assuming different manifestations of king and so on
Great Buddha, holder and the King of Mantras
As shown in many sutras and tantras, Lord Buddha has prophesied that Guru Rinpoche is inseparable from him and
accepted to be his own manifestation. Therefore, without wavering from the enlightened mind of Buddha Amitabha,
the Vajra speech embodiment of all the Buddhas of the three times, Guru Rinpoche appeared from Amitabha's
unceasing expressive power of compassion taking various miraculous emanations through which he benefited all
sentient beings.
As shown in Pema Kathang, it is clear that, Guru Rinpoche, through the three ways of looking, from the HRI syllable at
the heart of Dharmakaya Buddha Amitabha, emanated a five-pointed golden Vajra, which rested upon the lotus in the
milky lake of Danakosha situated in the North Western part of Oddiyana, giving birth to Guru Rinpoche miraculously.
Later he was invited as the son of King Indrabodhi. Gradually, in the eight charnel grounds and the twenty-four tantric
sites, Guru Rinpoche displayed varied virtuous activities leading to the eight different names respective to each
activity. In this world, he generally illuminated the general teachings of Lord Buddha and particularly, the Vajrayana
teachings and also benefited many beings and brought happiness to many beings like the rays of sun, before finally
departing to the South West Land of Cannibals. If Guru Rinpoche has not gone to that land of Rakshasas, there was a
great danger of human beings being attacked and consumed by the cannibals. So, through Guru Rinpoche's tantric
prowess, he subdued them by liberating their king and assuming as the King of the Rakshasas, named Thoetreng Tsal.
He is beyond the cycle of birth, death, and old age and he is more powerful in spiritual activities than the other
Buddhas and Bodhisattvas. The reason behind this is that he is the combined essence or the collective embodiment of
the power of all the Buddhas and Bodhisattvas of the three times and ten directions. Moreover, he is not born from a
mother's womb and deliberately came to this world to tame the beings of this degenerate age. Hence his compassion
and activities excel all the other Buddhas.

Guru Rinpoche himself has promised that whoever has faith in him; he will be next to that person for protection.
Especially if one pray to Guru Rinpoche on the Tenth day of each Tibetan Month, he has gave a word that he will
come personally on that day. In essence, the Buddhas of the three times are inseparable with Guru Rinpoche. This is
being supported by this proclamation made by Guru Rinpoche,
"The Great Vajradhara residing in the Densely Arrayed Realm of Akanistha,
The Great Sage, Lord Buddha residing in Bodh Gaya,
Both of them are inseparably complete in me."

Again, he further says,
If you see me, you see all the Buddhas,
If you accomplish my state, you will accomplish the state of all Buddhas
I am the condensed essence of all the Buddhas.
Thus, other than Guru Rinpoche, there is no supreme object of refuge in this and next lives.

(On pg 7) angrily smiling, twenty eight old youthful. That is not 28 it was 8+8=16
(On pg 8) Namgyal A-rura - There is three chief fruits of Tibetan medicines: In Tib; A-rura, Latin; Terminalia chebula & Eng; Chebula
Myrobalan /
(On pg 16) Ben Dur Ya - Lapis lazuli

My father is wisdom. My mother is selflessness.
My country is of the Dharma. I am sustained by clarity and confusion.
I have come here to destroy sufferings.
~ Life and liberation of PADMASAMBHAVA

Wrathful Guru Rinpoche

Be virtue prevailing from the illness combat
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